The Gita, along with the Upanishads and the Brahma Sutras,  embodies the flights of spiritual thought and
philosophy of the seers of ancient India. It 
contains the  essence of the
practical philosophy of the Upanashads in language more easily comprehended
than  that used in the latter.  It is wrong to call it the scriptural text of
the Hindus only. The message of the Gita is
relevant for all times and for all 
humanity.  Sage Vedavyasa has embedded this treasure in
the heart of Mahabharata, the geat epic poem written by him.  It has been appreciated and acclaimed by the
great thinkers and philosophers of the World and translated into the major
world languages.  It is strange that this
great sermon was delivered by Lord Krishna to Arjuna in the most unusual of
settings, the battlefield of Kurukshetra 
where the Pandava and Kaurava armies were facing each other and Arjuna’s
chariot, with Krishna as the charioteer, was stationed right in the middle of
the two armies.
In the following verses from the Gita, the Lord explains the terms kshara,
Purusha  and Purushottama
भगवानुवाच –
ममैवांशो जीवलोके जीवभूतः सनातनः
मनः षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति [१५.७]
A part of me has become, in all created beings, the Jiva who is
eternally going through the cycles of births and deaths.  During each cycle the Jiva, in the bondage of
ignorance(Avidya), attracts towards itself its senses and the mind ( dissolved
in the Prakriti in subtle form for working out the vasanas of the previous
यदादित्यगतं तेजो जगत्भासयतेऽखिलम्
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् [१५.१२]
Understand that the light that is in the Sun lighting up all the
world, the light in the moon and the light in the fire are all from my
गामाविश्य च भूतानि धारयाम्यहमोजसा
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः [१५.१३]
My energy enters the earth sustaining all life. I  have become the Moon, the giver of water and
sap.  I foster the growth of  plants and trees
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् [१५.१४]
I  am the digestive fire in
the bellies of living beings.  In
collaboration with Prana and Apana I digest and assimilate the four types of
food ( those to be chewed, those to be drunk, those to be sucked and those to
be licked)
सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिः ज्ञानमपोहनं च
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेद्विदेव चाहम् [१५.१५]
I am seated in the cave of the heart of all living beings.  Remembrance, knowledge and forgetfulness
spring from me.  I am the one sought by
all the Vedas.  I am also the author of
the Upanishads and the knower of the Vedas.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते [१५.१६]
त्तमः पुरुषस्त्वन्यःपरमात्मेत्युदाहृतः
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः [१५.१७]
यस्मात्क्षरमतीतोऽहं अक्षरादपिचोत्तमः
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः [१५.१८]
यो मामेवमसंमूढो जानाति पुरुषोत्तमम्
स सर्वविद्भजति मां सर्वभावेन भारत [१५.१९]
There are two entities in this world, kshara and akshara.  Kshara
is all beings, akshara is the
indwelling spirit, Jiva(15.16).   
Higher than the kshara
and akshara is the third, purusha,  who is the Paramatma,
the unchanging Lord,   who pervades the
whole Universe and sustains the whole of creation(15.17).
 Because I am above kshara and am superior to  akshara
( who is bound by ignorance) I am glorified in the Vedas and in this world as purushottama (15.19)

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